The word translated “church” in our King James
Bible, is used for Israel in the wilderness being led by
Moses.“This is he, that was in the church in the wilderness
with the angel which spake to him in the mount Sina,
and [with] our fathers: who received the lively oracles to
give unto us” (Acts 7:38).

The same word here translated “church” is also translated
“assembly” in other places. For instance: “Some therefore
cried one thing, and some another: for the assembly
was confused; and the more part knew not wherefore they
were come together....But if ye enquire any thing concerning
other matters, it shall be determined in a lawful assembly.
And when he had thus spoken, he dismissed the
assembly” (Acts 19:32-41).

None of the above passages of Scripture refer to the
church (assembly) that Christ loved, “and gave Himself
for” (Eph.5:25). For the purpose of this paper, I will use
the word “assembly” when referring to the church. This
English word would be a suited word for all of the above
instances. What God is referring to by “assembly” is determined
by the context in which it is found.

Churches (assemblies)

“Assemblies” are referred to nearly 40 times in the
new Testament. When “assemblies”—the plural form of
the word is used—it refers to various cities, or locations,
such as “the churches of Galatia,” (1 Cor.16:1). “And he
went through Syria and Cilicia, confirming the churches”
(Acts 15:41). “The churches of Asia” (1 Cor. 16:19).

This word is also found in the plural form to describe
assemblies made up of gentile believers, in many places:
“the churches of the Gentiles” (Rom.16:4).

“Assembly” is also used in the plural form to mark
the various types of meetings the assembly might have.
That is, for prayer, to remember the Lord, or to have the
Word of God read. “For God is not [the author] of confusion,
but of peace, as in all churches of the saints. Let your
women keep silence in the churches”(1 Cor. 14:33-34). We
note here it is the assemblies of the saints. Their responsibility
for their conduct is the subject here.

See (Acts 2:42, Col.4:16, 1Cor.5:4-5, 1 Cor.11:18-22)
for discriptions of various types of meetings for which
the assembly came together. Such times were called “the
assemblies of the saints.”

None of the plural uses of “assemblies” however, are
meant to refer to assemblies having different doctrines,
views, or other such distinctions.The Scriptures are not referring
to different denominations of assemblies formed
by different beliefs. The assemblies were separated by locations,
not doctrine.“For this cause have I sent unto you
Timotheus, who is my beloved son, and faithful in the Lord,
who shall bring you into remembrance of my ways which
be in Christ, as I teach every where in every church” (1
Cor. 4:17). “As I besought thee to abide still at Ephesus,
when I went into Macedonia, that thou mightest charge
some that they teach no other doctrine,” (1 Tim.1:3).

The Unity of the Assembly

The assembly is referred to in its singular form nearly
eighty times in the New Testament. It is this oneness, or
unity which I now desire to consider, seeing its preciousness
to God, and to Christ. We understand that it is Christ’s
body, “the afflictions of Christ in my flesh for his body’s
sake, which is the church:” (Col. 1:24) “Christ is the head
of the church: and he is the saviour of the body” (Eph.5:23)
“...the church. Which is his body, the fulness of him that
filleth all in all” (Eph. 1:22-23).“For we are members of
his body, of his flesh, and of his bones” (Eph. 5:30).

Every believer today that by faith has received,what
Paul calls the gospel of your salvation, is a member of that
one body of Christ. “In whom ye also [trusted], after that
ye heard the word of truth, the gospel of your salvation: in
whom also after that ye believed, ye were sealed with that
holy Spirit of promise” (Eph. 1:13). “Now ye are the body
of Christ, and members in particular” (1 Cor 12:27).

The assembly viewed as Christ’s body, is presently seen
so as being here on earth united by the Holy Spirit to Christ
the assembly’s Head in heaven.“For by one Spirit are we all
baptized into one body”. “For as the body is one, and hath
many members, and all the members of that one body, being
many, are one body: so also [is] (the) Christ” (1 Cor.12:12).
“Christ is the head of the church” (Eph.5:23).

In light of these Scriptural truths, have believers no responsibility
to display this oneness? The reason for this question
is that there is one body. This fact remains true in spite of
the failures of those who are members of His body. This body
is not a unity formed by nor kept by men. Our responsibility
comes from the relationship of being a member of the one
body of Christ, for in Christianity responsibility flows from
relationship. Indeed every relationship we have with God,
and man carries with it responsibility. In Christianity responsibility
flows from relationship rather than being the means
of bringing us into relationships.

Our responsibility relating to the relationship of being
members of the body of Christ here on earth is to “endeavour
to keep the unity of the Spirit”. “I therefore ... beseech you
that ye walk worthy of the vocation wherewith ye
are called, With all lowliness and meekness, with
longsuffering, forbearing one another in love; Endeavouring
to keep the unity of the Spirit in the bond of peace. [There
is] one body, and one Spirit, even as ye are called in one hope
of your calling...But unto every one of us is given grace according
to the measure of the gift of Christ” (Eph.4:1-7).

“The vocation” (calling) we are to walk worthy of is
found in Chapter 2. (Chapter 3 beginning with verse 2 is a
parenthesis) A vital part of this calling is,“And that he might
reconcile both (Jew and Gentile) unto God in one body by
the cross, having slain the enmity thereby” (Eph. 2:16).

The Unity of the Spirit

The unity of the Spirit involves the practical unity of
the members of Christ’s one body on earth.Our walk down
here is to be such that the outward visible unity of the one
body can be plainly seen. There also are other considerations
to the unity of the Spirit we are to endeavour to
keep. But the practical display on earth of the truth of there
being one body of Christ is an important one. Men do not see
the one body that exists before God. However they do see the
members that compose that body. Were each member of that
one body, walking in the power and guidance of the Holy
Spirit according to God’s Word, the unity of the body would
be seen by men. The unity of the Spirit is not the one body
God sees. It would be the display that men could see now on
earth that there is only one body. Sadly, this does not exist
before men on earth. We have failed to keep this unity the
Spirit of God would desire to bring us all into.

The risen Christ has given “gifts”, (men), for the purpose
of helping the assembly to come into practical unity
at this present time here on earth. Every believer has a
responsibly to seek this unity. (Remember the body of Christ
is a reality on earth at this very moment, just as the reality of
the Holy Spirit). Being unable to visibly see the body’s oneness
is a result of our failure, not God’s. The body is not an
invisible assembly, rather it is one assembly, one body, and is
united by the Spirit to Christ its risen Head.

“And he gave some, apostles; and some, prophets;
and some, evangelists; and some, pastors and teachers;...
for the edifying of the body of Christ: Till we all come in
the unity of the faith,....But speaking the truth in love, may
grow up into him in all things, which is the head, [even]
Christ: From whom the whole body fitly joined together
and compacted by that which every joint supplieth,” (Eph.
4:11-16- Please read entire chapter).

The Loss of Practical Unity

By the Holy Spirit we have been joined together into
one body. The apostle Paul admonishes us, “Now I beseech
you, brethren, by the name of our Lord Jesus Christ, that ye
all speak the same thing, and [that] there be no divisions
among you; but [that] ye be perfectly joined together in the
same mind and in the same judgment” (1 Cor. 1:10).

“Now in this that I declare [unto you] I praise [you]
not, that ye come together not for the better, but for the
worse. For first of all, when ye come together in the church,
I hear that there be divisions among you; and I partly believe
it” (1 Cor.11:17-18).
Part two of our subject will seek to bring before our
hearts, responsibilities, that flow from the privilege of being
members of the body of Christ. Scripture doesn’t speak
of being a member of a church, but rather, it speaks of our
being members of the one body. “But now [are they] many
members, yet but one body (1 Cor. 12:20).

God’s Church
—Part Two—
“Fitly Joined Together”

“From Whom (Christ the Head) the whole body fitly
joined together and compacted by that which every joint
supplieth, according to the effectual working in the measure
of every part, maketh increase of the body unto the
edifying of itself in love” (Eph. 4:16)
“Every joint” is that ministry of gift given by Christ
the ascended Head, for the purpose of nourishing and knitting
together practically the body of Christ. “Holding the
Head, from which all the body by joints and bands having
nourishment ministered, and knit together, increaseth with
the increase of God” (Col. 2:19).
“Every part” is a reference to each believer as a member
of the body of Christ, which is His assembly. “For our
comely [parts] have no need: but God hath tempered the
body together, having given more abundant honour to that
[part] which lacked” (1 Cor. 12:24). Every member of the
body of Christ, the assembly, has a responsibility to this
end, that is, a ministry to unite the body practically.“But
unto every one of us is given grace according to the measure
of the gift of Christ” (Eph. 4:7).
Also, there are other spheres of unity the Spirit of
God has brought us (Jew and Gentile believers) into. All
are factors making up the vocation we are to walk worthy
of. “For through him we both have access by one Spirit
unto the Father...fellowcitizens with the saints, and of the
household of God; And are built upon the foundation of
the apostles and prophets, Jesus Christ himself being the
chief corner [stone]. In whom all the building fitly framed
together groweth unto an holy temple in the Lord...In whom
ye also are builded together for an habitation of God
through the Spirit” (vs. 18-22).

“Together” is spoken of some seven times in this
epistle. “One” is mentioned some 6 times relating to our
oneness to each other. This togetherness and oneness is a
Divine reality, relative to every believer today. We have
had, “one body”, one “household of God”, one “temple”
“builded together for an habitation of God through the
Spirit.” Where do we see the reality of these unities?

How can we walk worthy of our vocation when there
is such failure? The unity of the Spirit we are called upon
to endeavour to keep (Eph.4:3) is the manifestation on earth
of the truth of our vocation. Our vocation is that we are
“one body”. This is the unity the Spirit of God would bring
us into were members of this one body subject to the Spirit
of Truth. Man does not, cannot, make this unity. It is the
result of the Holy Spirit being allowed to lead believers,
into practical unity.

When we consider the truth of our Lord’s Words.
“What therefore God hath joined together, let not man put
asunder” (Mark 10:9) and the apostle Paul’s word, “This
is a great mystery: but I speak concerning Christ and the
church” (Eph. 5). How solemn it is for anyone to act in
such a way that they practically cause a separating of that
which God has joined together.

It takes at least two to display unity. We might say
then, ‘what can I do as an individual to endeavour to keep
this unity?’ I do not believe this is difficult to answer. It is
simply walking in such a way that no other member of the
body of Christ would have a Scriptural reason for not walking
with me in the same path.

What can you, and I as fellow members of that one
body do to not hinder the fellowship (communion) of that
one body? “The bread which we break, is it not the communion
of the body of Christ? For we [being] many are
one bread, [and] one body: for we are all partakers of that
one bread” (1 Cor.10:16-17.) God desires us to enjoy the
precious communion or fellowship of this union.

A first step to this unity.

For this to be a reality we are admonished, to “Quench
not the Spirit”, (1Thess 5:19) and to “Grieve not the holy
Spirit of God,” (Eph.4:30)

Since our particular point of consideration is the truth
that there is one body/one assembly, we must walk in such
a way that does not exclude any member of that one body.
Also our walk should not cause other members of the one
body to have a concern as to me being a member of that
one body. Moral evil in my life could cause this concern.

“Know ye not that your bodies are the members of
Christ? shall I then take the members of Christ, and make
[them] the members of an harlot? God forbid. What?
know ye not that he which is joined to an harlot is one
body? for two, saith he, shall be one flesh” (1 Cor.
6:15,16). My sin bears testimony that in reality I am
one body with an harlot not the body of Christ.

Doctrinal evil has the same effect. “My little children,
of whom I travail in birth again until Christ be formed
in you, I desire to be present with you now, and to change
my voice; for I stand in doubt of you. Tell me, ye that desire
to be under the law...it is written, that Abraham had
two sons, the one by a bondmaid, the other by a freewoman.
But...what saith the scripture? Cast out the bondwoman
and her son...” (Gal. 4: 19-30; Please see entire chapter).
To hold false doctrine,that denies fundamental truth the
assembly is to be the pillar and support of, is to call in
question the reality of my being a child of God. “I travail
in birth again' “I stand in doubt of you”. This would cause
my brethren to stand in doubt of me. In principle, I would
be as one to be to be cast out, rather than one to be received
into Christian fellowship. They would be forced to
stand in doubt of me.

Other hindrances to fellowship

I must keep myself from doctrines, and practices, of
fellowship which exclude other members of the body of
Christ, who are not excluded, by moral or doctrinal evil.

1 Cor. 10 introduces us to the Lord’s table. It is the
provision of God for all members of the body of Christ for
the purpose of having fellowship (communion) together.
The setting is the wilderness (or this world) here there are
found, three classes of people. “Give none offense, neither
to the Jews, nor to the Gentiles, nor to the church of God:”
(32) The Jew had his altar, the Gentile had his idol, the
church of God has the Lord’s table. Of the loaf on the table
it says, “The bread which we break, is it not the communion
of the body of Christ?” (vs.16).

If I partake of a table expressing something other than
being a member of the body of Christ, I do not have the fellowship
of the Lord’s table. It is another fellowship I give
expression to. If I say, “I am of this, or that denomination”, I
exclude other members of the body who are not of my denomination.
To identify myself as “a remnant testimony” is
to acknowledge the body is torn in at least two, and others are
not of the “remnant.” If I say, “I am of “Paul’s company” we
must remember he rejected such identification with himself.
(1 Cor. 3:4) Asia may have turned away from Paul, he didn’t
turn away from them. There is no remnant in the church. One
body, one house, one temple. No division is owned by God,
as being His assembly. He joins together.

A remnant according to grace and the thought of a
remnant is in connection with the Jewish believers. They
were a remnant of Israel put into the the Christian assembly
as His city of refuge for them. Neither are the “approved”
a remnant. They are simply believers who refuse
sects as a principle of fellowship. “For there must be also
heresies (sects) among you, that they which are approved
may be made manifest among you” (1 Cor. 11:19).

The solution for our day.

“Walk worthy of the vocation wherewith ye are called,
With all lowliness and meekness, with longsuffering, forbearing
one another in love; Endeavouring to keep the
unity of the Spirit in the bond of peace” (Eph.4:1-3).

If these traits be found in us along with the desire to
walk in truth, we shall be led into that unity with one another
(“the unity of the Spirit”). “Jesus answered them, and
said, My doctrine is not mine, but his that sent me. If any
man will do his will, he shall know of the doctrine, whether
it be of God, or [whether] I speak of myself” (Jn. 7:16-17).

If two are gathered together unto the Name of our
Lord Jesus Christ the Lord promises His presence. Being
thus gathered they are called the assembly. “And if he shall
neglect to hear them, tell [it] unto the church: ... For where
two or three are gathered together in my name, there am I
in the midst of them” (Matt.18:17-20). This is not a denomination,
a remnant, or those of “Paul’s company”. They
are simply “brethren”.

Actually in Matthew 18, the offending brother represents
the Lord’s Jewish brethren. Their refusal to hear the
church after it was formed was the final act that left them
in relationship to the Lord and to His apostles as one of the
heathen (Gentiles). The Lord intimates this separation from
His natural brethren (The Jews) in Matthew 12. “Then one
said unto him, Behold, thy mother and thy brethren stand
without, desiring to speak with thee. But he answered and
said unto him that told him, Who is my mother? and who are
my brethren? And he stretched forth his hand toward his disciples,
and said, Behold my mother and my brethren! For
whosoever shall do the will of my Father which is in heaven,
the same is my brother, and sister, and mother” (vs. 47-50).

We might say the will of the Father was that Jesus
should be confessed as “The Christ, the Son of the living
God”. This confession is what the assembly is built upon.
“He saith unto them, But whom say ye that I am? And Simon
Peter answered and said, Thou art the Christ, the Son of
the living God. And Jesus answered and said unto him,
Blessed art thou, Simon Barjona: for flesh and blood hath
not revealed [it] unto thee, but my Father which is in
heaven. And I say also unto thee, That thou art Peter, and
upon this rock I will build my church; and the gates of hell
shall not prevail against it” (Matt.16:15-18).

In Mark’s gospel we learn that the Lord’s natural relatives
had come to the Lord on this occasion (Mt. 12) because
they considered the Lord to be “beside Himself”. “And when
his friends (relatives) heard [of it], they went out to lay hold
on him: for they said, He is beside himself.... There came
then his brethren and his mother, and, standing without, sent
unto him, calling him....And the multitude sat about him, and
they said unto him, Behold, thy mother and thy brethren without
seek for thee. And he answered them, saying, Who is my
mother, or my brethren? And he looked round about on them
which sat about him, and said, Behold my mother and my
brethren!” (Mk. 3:21-34).

Later in Matthew we read, “Jesus saith unto them, Did
ye never read in the scriptures, The stone which the builders
rejected, the same is become the head of the corner: this is
the Lord's doing, and it is marvellous in our eyes? Therefore
say I unto you, The kingdom of God shall be taken from you,
and given to a nation bringing forth the fruits thereof. And
whosoever shall fall on this stone shall be broken: but on
whomsoever it shall fall, it will grind him to powder” (Matt.
21:42-44). The Lord was a Stone of stumbling to His Jewish
brethren, The Gentiles would be brought in.

In Matthew 13 the Lord begins to sow, He had not found
fruit in Israel, and here begins a new work, amongst the nations.
Israel was to be disowned as His people. “Then said
[God], Call his name Loammi: for ye [are] not my people,
and I will not be your [God]” (Hosea 1:9). This is Israel’s
present condition. When the church age is over, The Lord
will once again go forth to sow, but then in will be in Israel.
“And I will sow her unto me in the earth; and I will have
mercy upon her that had not obtained mercy; and I will say
to [them which were] not my people, Thou [art] my people;
and they shall say, [Thou art] my God” (Hosea 2:23). For the
present time, however, she is as one of the nations. (heathen)

In Luke, where Israel’s rejection is looked at as final,
they are preached to as being one of the nations.(Gentiles)
See (Luke 24:47) See also (Rev.22:17) The Jew was to hear
the church, or become as one of the nations, which is what they
are now in God’s governmental ways. The assembly has a message
of forgiveness of sins if refused it is the retaining of sins.
(John 20:23) Israel as a nation did not hear the assembly. Those
Jews that did, are at present a remnant of Israel according to grace.
(Rom. 11:1-5) But they are not a remnant of the assembly.

This “gathering together” unto the Lord’s Name is
the Spirit’s Work. It is a provision still available for those
seeking to walk worthy of the vocation wherein they are
called. All believers are brethren. Mathew 18 is speaking of
those who were Jewish brethren. The believing Jews were
added to the church, then scattered from Jerusalem. “The Lord
added to the church daily such as should be saved...As for
Saul, he made havock of the church... Therefore they that
were scattered abroad went every where preaching the word”
(Acts 2:47; 8:1). While Matthew18 has a peculiar bearing on
the Jewish believers, it is the same assembly as Paul gives us,
though in Matthew 18 it is a different aspect of the assembly.
Still, however, it is available for those who are brethren in
Christ. All Christians.

May we each earnestly seek to be gathered together
in assembly unto our Lord’s precious Name. Owning in
truth there is one body. Any other basis of unity, is not the
unity of the Spirit. The Lord promises His presence collectively,
to such a company, even if only two are so gathered
together unto His precious Name *(Matt. 18:20). Let
us not forfeit this privilege by not endeavouring to keep
the unity of the Spirit.

* In Matthew 18 the assembly is God’s provision for the believing
Jew to be added to, in order to escape the judgment that was to
come upon Jerusalem for their rejection of Christ “But when the king
heard [thereof], he was wroth: and he sent forth his armies, and destroyed
those murderers, and burned up their city” (Mt. 22:7) These
believing Jews were “such as should be saved” or “were to be”, (Saved
from the coming judgment of Titus.) (Acts 2:47) The assembly still
has this character for any of Israel’s race that will hear the gospel Paul
declares to be “the gospel of your salvation. (Eph.1:13)

They, with us, become “one new man” and “”one body” (Eph.
2:15-16) Israel, in unbelief has meanwhile been delivered to tormentors.
(Mt. 18:34) Titus was one of them. The believing Jews, though
scattered from Jerusalem, would have Christ in their midst, where
they gathered together collectively unto His Name. It was was called
“the church”. This privilege remains today for all believers.

The Jews refused to be so gathered and now are in a desolated
house.“O Jerusalem, Jerusalem, [thou] that killest the prophets,
and stonest them which are sent unto thee, how often would I
have gathered thy children together, even as a hen gathereth her
chickens under [her] wings, and ye would not! Behold, your house
is left unto you desolate.” (Mt. 23:37-38).

God’s Church
—Part Three—

Responsibility

“For unto whomsoever much is given, of him shall
be much required...” (Luke 12:46).

“To the intent that now unto the principalities and
powers in heavenly [places] might be known by (through)
the church the manifold wisdom of God” (Eph.3:10).

“For I am jealous over you with godly jealousy: for I
have espoused you to one husband, that I may present [you
as] a chaste virgin to Christ” (2 Cor.11:2).

Believers today have been brought into the closest
relationship with God that any creature of God has ever
been placed. As members of Christ’s body here on earth
we display to principalities and powers in heavenly places
the “all various wisdom of God.” Also we as members of
His body, are espoused to Christ. There are very great responsibilities
relating to and flowing from these privileges.

We have been considering the responsibility of each
member of the body of Christ to “Endeavour to keep the
unity of the Spirit”. Now I desire to look into some responsibilities
the assembly of God, has in being a manifestation
on earth of this unity of the Spirit. We will also consider
some responsibilities an individual believer has in
being identified with such an assembly of God on earth.

Assembly Responsibilities: Subjection

“The church is subject (or, subjected) unto Christ”
(Eph.5:24) This, we might say, is the great all encompassing
responsibility of the assembly. From the beginning of
fallen man’s history he has desired to exalt himself to be
as God. The result has been man’s shame. We might do
well to note that at the pinnacle of this desire he set about
to make a name for himself. “And they said, Go to, let us
build us a city and a tower, whose top [may reach] unto
heaven; and let us make us a name, lest we be scattered
abroad upon the face of the whole earth” (Gen.11:4). The
city he set about to build would manifest his wisdom, the
tower, his glory and exaltation above all. All ended in God’s
judgment and scattering of them..

Christ’s assembly is also seen as a city; one that displays
God’s wisdom, and God’s glory. “Come hither, I will
shew thee the bride, the Lamb's wife. And he carried me
away in the spirit to a great and high mountain, and shewed
me that *great city, the holy Jerusalem, descending out of
heaven from God, Having the glory of God...” (Rev. 21:9-10).
God’s wisdom and glory seen in the assembly resulted
in the gathering together of men. Together is the thought
conveyed by the word assembly. "It is “called out”, but for
the purpose of being brought “together.” Consequently we
read, “For where two or three are gathered together in my
name, there am I in the midst of them” (Matt.18:20).

“In the name of our Lord Jesus Christ, when ye are
gathered together, and my spirit, with the power of our
Lord Jesus Christ” (1 Cor. 5:4).

“In whom ye also are builded together for an habitation
of God through the Spirit” (Eph. 2:22).

“From whom (Christ the Head) the whole body fitly
joined together and compacted...” (Eph.4:16).
* The word “Great” could be omitted in this verse.

The Result of Subjection: Togetherness

This togetherness of the assembly would have been
the natural result of the assembly being subject to Christ
its Head. God has subjected the assembly to Christ its Head,
but sadly the assembly has not been subject to Him.

From its beginning, men have sought to bring the
assembly into subjection to themselves, wresting Scriptures
to their own destruction. “they that are unlearned
and unstable wrest, as [they do] also the other scriptures,
unto their own destruction” (2 Pet. 3:16)

When first mentioned, as a functioning assembly
these words are recorded. “And if he shall neglect to hear
them, tell [it] unto the church: but if he neglect to hear the
church, let him be unto thee as an heathen (Gentile) man
and a publican” (Matt.18:17). Men were to hear the assembly.
Failure to hear it leads a believer into the sphere
of being as a heathen (Gentile). He sets personal judgment
of himself above that of the assembly. This judgment
is not assembly discipline but that of making a judgment
between two brethren in the matter of offenses.

“But Jesus called them [unto him], and said, Ye know
that the princes of the Gentiles exercise dominion over
them, and they that are great exercise authority upon them.
But it shall not be so among you” (Matt.20:25,26).

In self exaltation, men are now usurping the headship
of Christ, seeking to bring the assembly into subjection to
themselves. “as being lords over [God’s] heritage,” (1
Pet.5:3) rather than “being ensamples to the flock.”

With many this no doubt is because of misunderstanding
the meaning of certain Scriptures. Presently there
is failure to see that the assembly has no one to whom God
has given any official authority (such as the Apostles, or
elders as appointed by the apostles).

At the present time only the assembly has been given
official authority to administrate the assembly’s affairs on
earth. It does this under the Headship of Christ—that is it
acts in His Name. The assembly’s authority, as with all
official authority, is derived from God. Assembly actions
are to be taken in submission to Christ its Head, unto Whose
Name it is gathered together.

Hearing Christ

The assembly is solemnly responsible to remain in
complete subjection to Christ its Head. Those composing the
assembly are responsible to hear the assembly. The assembly
is to hear Christ, through the Word of God. “John to the seven
churches which are in Asia: Grace [be] unto you, and peace,
from him which is...And from Jesus Christ” (Rev.1:4,5)

Each local expression of the assembly is responsible
to hear and act in obedience to God’s Word. If the
assembly refuses to hear it may well be removed from
that place of being a candlestick or might come under
Christ’s judgment. The assembly is not infallible. Nor
is it exempt from Christ’s judgment. It occupies a place
of privilege and responsibility.

“Unto the angel of the church of Ephesus
write...Remember therefore from whence thou art fallen,
and repent, and do the first works; or else I will come unto
thee quickly, and will remove thy candlestick out of his
place, except thou repent” (Rev.2:1-5).

“And unto the angel of the church in Thyatira write;
These things saith the Son of God... I gave her space to
repent of her fornication; and she repented not. Behold, I
will cast her into a bed, and them that commit adultery
with her into great tribulation, except they repent of their
deeds. And I will kill her children with death; and all the
churches shall know that I am he which searcheth the reins
and hearts: and I will give unto every one of you according
to your works” (Rev.2:18-21)

“For this cause many [are] weak and sickly among
you, and many sleep” (1 Cor.11:30). Corinth’s divided and
carnal condition resulted in God’s government having to
move in these very adverse ways.

Individual Responsibility

“He that hath an ear, let him hear what the Spirit
saith unto the churches” (Rev. 2:7,11,17,29, 3:6,13,22)

What is written to all seven assemblies is to be heard
by every believer. Not only are we to hear the assembly, in
its judgments relating to our conduct, but we also are to
hear what is written to the assemblies. “He that overcomes”
is mentioned seven times in this passage and it is singular.
No matter what conditions the assembly may degenerate
to, each believer is responsible to hear and overcome.

It is well also to notice that the overcomer overcomes
in the assembly. He does not leave the assembly as long as
God addresses it as “the church”. In Rev. 2 and 3 all seven
churches are still called “the church”. Our Lord has great
patience with His assembly, giving her space to repent.
We often fail in patience. Many have left what God still
owns as His assembly. If God formed it by the Spirit it is
His assembly until He declares otherwise. If men form “a
church” or “our church” it is not God’s assembly it is man’s.
The assembly as seen in Matthew 18 is formed by the Spirit
of God by gathering together two or three unto Christ’s
Name and thus it is called “the church”.

The Assembly In Other Aspects

As the temple (1 Cor.3), the house (1 Tim.3:5-15), as
well as what is called a great house (2 Tim.2:20). Men
have various roles in its building, its care, and sad to say,
in its corruption. Still we do not leave any aspect of the
assembly as long as God still owns it as His. Jewish Chris20
tians were called upon to leave Judaism, when God no longer
owned it as His. A professing Christian Jew who remained or
went back to “the camp” (as Judaism is now called), was to
become an apostate. “Let us go forth therefore unto him without
the camp, bearing his reproach” (Heb.13:13).

“For [it is] impossible for those who were once enlightened,
and have tasted of the heavenly gift, and were
made partakers of the Holy Ghost, And have tasted the
good word of God, and the powers of the world to come, If
they shall fall away, to renew them again unto repentance;
seeing they crucify to themselves the Son of God afresh,
and put [him] to an open shame” (Heb. 6:4-6).

Christians cannot leave the sphere of Christendom
until God disowns it as His light bearer. We are in it until
the rapture after which it will become apostate, no longer
owned by God as belonging to Him. We should not say
“Christendom around us” as though we are not in it and a
part of it. We do not leave this house of Christian profession
until the Lord does.

The assemblies as viewed in Revelation 2 and 3 could
be, and were, removed. Matthew 18 also gives us an aspect
of the assembly that might cease to exist, because it is
dependent upon two or three being gathered together unto
Christ’s Name. The Holy Spirit still gathers Christians together
unto our Lord’s Name.

When there is a desire and willingness on our part to
endeavour to keep the unity of the Spirit in the uniting
bond of peace, I believe He will still grant that privilege to
even two or three who respond. All is grace.

Lukewarmness seems to be indifference to Christ’s
claims as found in His Word. “So then because thou art
lukewarm, and neither cold nor hot, I will spue thee out of
my mouth. I counsel thee to buy of me gold tried in the fire,
that thou mayest be rich; and white raiment, that thou
mayest be clothed, and [that] the shame of thy nakedness
do not appear; and anoint thine eyes with eyesalve, that
thou mayest see” (Rev. 3:16-18).

Let us take seriously our responsibilities relating to
the assembly of God for we surely have been given much.
“For unto whomsoever much is given, of him shall be much
required: and to whom men have committed much, of him
they will ask the more” (Luke 12:48).